The concept that Jesus Christ is our
High Priest is one of the central
teachings of Hebrews. It was first
introduced in Hebrews 2:17 with
stress on Jesus' humanness as
essential for a "merciful and faithful
high priest." Christ's faithfulness as
the "High Priest of our profession" is
further emphasized in chapter 3:1.
Then chapter 4:14-16 stresses Christ's
ability as a high priest to sympathize
with human weaknesses because He
"was in all points tempted like as we
are." Therefore He extends to those
who draw near the throne of grace,
mercy for past failures, and grace to
meet future tests successfully. In
chapter 5 the author deals with two
outstanding qualifications for
high-priesthood and shows how Jesus
met them. Now in chapter 7 he shows
that Jesus belongs to a new and higher
order of priesthood than the Aaronic;
namely, the order of Melchizedek. He
has already prepared the way for this
by quoting Psalm 110:4 in Hebrews
5:6, referring to it again in verse 10 and
in chapter 6:20.
It is important to bear in mind in the
study of Hebrews 7 that the discussion
is not primarily about Melchizedek,
but about Jesus Christ and His
priesthood. The author's concern is to
establish the legitimacy and dignity of
our Lord's office. He applies to Jesus
the words of Psalm 110:4, "The Lord
hath sworn, and will not repent, Thou
art a priest for ever after the order of
Melchizedek." In Hebrews 1:3 he had
already applied Psalm 110:1 to Jesus.
Psalm 110 was one of the most
frequently used and alluded to
passages of the Old Testament by early
Christians. Verse 1 is directly quoted,
not only in Hebrews 1:3, but also in
Matthew 22:44; Mark 12:36; Luke
20:42, 43; and Acts 2:34, 35. Besides,
there are frequent allusions to it
elsewhere. Based on this passage,
together with the historical account in
Genesis 14:18-20, the author uses
Melchizedek to establish the validity
of Christ's priesthood. These passages
indicate that there was another
priesthood which was older and
superior to the Aaronic. It was a royal,
universal, and perpetual priesthood.
Since Melchizedek was superior to
Aaron, and Christ's priesthood is after
the order of Melchizedek, His
priesthood is superior to the Aaronic
order. Note how Hebrews establishes
the superiority of Melchizedek to
Aaron. Note also how the priesthood
of Aaron and the laws governing it are
regarded as temporary. The Aaronic
priests failed to achieve the goal of
doing away with sin.
In contrast to the transitory nature
of the Levitical priests, Christ's
priesthood is permanent and
changeless. It is efficacious, absolute,
and final. Because it "continueth
ever," the way of access to God is
always open.
"By His spotless life, His obedience,
His death on the cross of Calvary,
Christ interceded for the lost race.
And now not as a mere petitioner does
the Captain of our salvation intercede
for us, but as a conqueror claiming His
victory. His offering is complete, and
as our intercessor He executes His
self-appointed work, holding before
God the censer containing His own
spotless merits and the prayers,
confessions, and thanksgiving of His
people. Perfumed with the fragrance
of His righteousness, the incense
ascends to God as a sweet savor. The
offering is wholly acceptable, and
pardon covers all transgression. To the
true believer Christ is indeed the
minister of the sanctuary, officiating
for him in the sanctuary, and speaking
through God's appointed
agencies."—SDA
Bible Commentary,
vol.
7, pp. 930, 931.
LESSON OUTLINE
1.
Melchizedek the Priest-king
(Heb. 7:1, 2)
2.
Greatness of Melchizedek
(Heb. 7:4-7)
3.
Imperfection of the Aaronic
Priesthood (Heb. 7:11, 12)
4.
Superiority of the New
Priesthood (Heb. 7:15, 16)
5.
Christ's Priesthood Ratified
by an Oath (Heb. 7:20-22)
6.
Permanence of Christ's
Priesthood (Heb. 7:23-25)